法華玄贊義決 1.215

1.215

二解。一云究竟退者，終無是處，設退還發故。二云據利勝者，或據領悟者，說九淨者，《顯揚》第三云：一尸羅淨，善住尸羅，乃至於小羅中見大怖畏受學學處。二心淨，依戒淨故住四靜慮。三見淨，依心淨故得漏盡智現觀諸諦。四度疑淨，依見淨故於佛法僧無惑無疑。五道非道智見淨，依度疑淨故得妙智見，知佛所說道能出離、外道所說不能盡苦。六行智見淨，依道非道智見淨亦得淨妙智見智，出離道有上中下，謂苦遲通行所攝等。七行斷智見淨者，依行智見淨得妙智，謂我應斷下中之行及為發起上妙聖行。八無餘寂滅淨，依行斷智見淨證得無餘，諸漏永盡。九國土淨，謂諸佛共有無上功德器，示現能不可思議國土莊嚴，極淨佛思，極淨菩薩思，及思眷屬。

There are two explanations. One says: As for one who ultimately regresses, there is never any such possibility, because even if they regress they will resolve again. The second says: Taking it according to the keen and superior, or according to those who have comprehended, the nine purities are explained. Fascicle three of the Prakaraṇāryavācā states: 'First, purity of śīla: dwelling well in śīla, up to and including seeing great danger in minor infractions and undertaking the training rules. Second, purity of mind: relying on the purity of precepts, dwelling in the four dhyānas. Third, purity of views: relying on purity of mind, obtaining the wisdom of the exhaustion of taints and realizing abhisamaya of the truths. Fourth, purity of overcoming doubt: relying on purity of views, having neither confusion nor doubt regarding the Buddha, Dharma, and Saṅgha. Fifth, purity of knowledge and vision of path and non-path: relying on purity of overcoming doubt, obtaining marvelous knowledge and vision, knowing that the path taught by the Buddha can lead to emancipation, whereas that taught by outsiders cannot end suffering. Sixth, purity of knowledge and vision of practice: relying on the purity of knowledge and vision of path and non-path, likewise obtaining pure and marvelous knowledge and vision, understanding that the path to emancipation has superior, middling, and inferior aspects, namely being subsumed by painful practice with sluggish insight and so forth. Seventh, purity of knowledge and vision of abandoning practice: relying on purity of knowledge and vision of practice, obtaining marvelous knowledge, realizing that "I should abandon inferior and middling practices and give rise to superior, marvelous noble practices." Eighth, purity of cessation without remainder: relying on purity of knowledge and vision of abandoning practice, realizing [nirvāṇa] without remainder, with all taints forever extinguished. Ninth, purity of the realm: meaning the vessel of unsurpassable virtues shared by all buddhas, manifesting the inconceivable adornment of realms, the extremely pure intention of the Buddha, the extremely pure intention of bodhisattvas, and the intention regarding retinue.'